Tattvartha Sutra That Which Is

Author(s): Vinod Kapashi
Publisher: Vinod Kapashi

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Tattvartha Sutra
Tattvartha Sutra
b) adharmastikaya (condition for rest), c) akashastikaya (space) and d) pudgala or matter. Matter is non-sentient class(ajiva) concrete, amenable to sense-perception and has colour, taste, smell and touch.
after his environment. This aphorism has great significance in the context of today's environmental issues and concisely explains what the Jain philosophy of non-violence really is. After this, the author goes on to explain the characteristics of matter (either in a form of atoms or aggregate of atoms) stating they have touch, taste, smell and colour. The differences between atoms and aggregates are that although the above four characteristics are present in all atoms and aggregates, the atom is the smallest indivisible part of the matter and can not be seen with the naked eye.. Atoms can never be destroyed but always exist in one form or the other.
Matter can be found in the basic smallest atom (parmanu) form or in the aggregate form (skandha). A number of atoms form aggregates due to its quality of aridity (ruksha) or cohesiveness (snigdha). The explanation of panchastikaya is a major concept in the field of Jain logic and entomology. This chapter deals with, and analyses, various forms of matter. There are aphorisms about time and Umaswatiji's aphorisms about the true meaning and logic of time are explained
The famous aphorism accepted and quoted by many Jain and nonJain writers and speakers is given in Chapter 5, aphorism 21. It says Parasparopgraho jivanam which translates in a very broad form as follows
After discussing atoms and aggregates, the author Umasawatiji defines the meaning of 'existence'. True existence or true reality (sat) is defined as that which has origin, continuity and an ending (end in the sense of any particular form) is called the sat or reality. Jain philosophy here turns to its unique principle of anekantavada or syadvada. If one says a certain thing cannot be destroyed but simultaneously says a thing progresses through continuous cycles of origination, stability and an end, these two statements then become contradictory. However, Jain dravyanuyog has provided a perfect answer for this. Things go through many forms and modifications, whilst keeping their main qualities unchanged. Take for example, a lump of clay. It has certain permanent qualities. It can also be transformed into a pot and used as such. However, one could argue the lump of clay has no existence, but the clay exists in the form of a pot. To illustrate this -
Jivas render service to each other and have duty to look after each other. The word parasparopgraho is composed of two words Paraspar + Upgrah = Paraspropgrah(o) Paraspar means 'each other' Upgrah suggests interdependency and therefore suggests that because all life is interdependent, it is a duty of mankind to look after what is around him i.e. looking after the natural world, all flora and fauna, all creatures great and small and nature itself. everything is interdependent, therefore it is in man's own interest that he looks
CLAY--------------becomes---------------POT Now you cannot see the clay but you can see the pot.
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